Gāndhārī was an Indo-Aryan Prakrit language found mainly in texts dated between the 3rd century BCE and 4th century CE in the region of Gandhāra , located in the northwestern Indian subcontinent . The language was heavily used by the former Buddhist cultures of Central Asia and has been found as far away as eastern China, in inscriptions at Luoyang and Anyang .
128-604: Gandhari served as an official language of the Kushan Empire and various central Asian kingdoms, including Khotan and Shanshan . It appears on coins, inscriptions and texts, notably the Gandhāran Buddhist texts . It is notable among the Prakrits for having some archaic phonology, for its relative isolation and independence, for being partially within the influence of the ancient Near East and Mediterranean and for its use of
256-502: A Buddha's pure land or buddha field ( buddhakṣetra ), where they can strive towards Buddhahood in the best possible conditions. Depending on the sect, liberation into a buddha-field can be obtained by faith , meditation, or sometimes even by the repetition of Buddha's name . Faith-based devotional practices focused on rebirth in pure lands are common in East Asia Pure Land Buddhism . The influential Mahāyāna concept of
384-544: A Buddha. This wish to help others by entering the Mahāyāna path is called bodhicitta and someone who engages in this path to complete buddhahood is a bodhisattva . High level bodhisattvas (with eons of practice) are seen as extremely powerful supramundane beings. They are objects of devotion and prayer throughout the Mahāyāna world. Popular bodhisattvas which are revered across Mahāyāna include Avalokiteshvara , Manjushri , Tara and Maitreya . Bodhisattvas could reach
512-957: A Kushan rule of long duration is present in an area stretching from Surkh Kotal, Begram , the summer capital of the Kushans, Peshawar , the capital under Kanishka I, Taxila , and Mathura , the winter capital of the Kushans. The Kushans introduced for the first time a form of governance which consisted of Kshatrapas ( Brahmi : [REDACTED] [REDACTED] [REDACTED] , Kṣatrapa , " Satraps ") and Mahakshatrapa ( Brahmi : [REDACTED] [REDACTED] [REDACTED] [REDACTED] [REDACTED] , Mahakṣatrapa , "Great Satraps "). Other areas of probable rule include Khwarezm and its capital city of Toprak-Kala , Kausambi (excavations of Allahabad University ), Sanchi and Sarnath (inscriptions with names and dates of Kushan kings), Malwa and Maharashtra , and Odisha (imitation of Kushan coins, and large Kushan hoards). Kushan invasions in
640-777: A century, encouraged travel across the Karakoram, and facilitated the spread of Mahayana Buddhism to China. The Kushan dynasty had diplomatic contacts with the Roman Empire , Sasanian Persia , the Aksumite Empire , and the Han dynasty of China. The Kushan Empire was at the center of trade relations between the Roman Empire and China: according to Alain Daniélou , "for a time, the Kushana Empire
768-694: A chronology for the Shaiva tantric literature and argues that both traditions developed side by side, drawing on each other as well as on local Indian tribal religion. Whatever the case, this new tantric form of Mahāyāna Buddhism became extremely influential in India, especially in Kashmir and in the lands of the Pala Empire . It eventually also spread north into Central Asia , the Tibetan plateau and to East Asia. Vajrayāna remains
896-567: A consensus has grown in scholarship which sees the first wave of Buddhist missionary work as associated with Gāndhārī and the Kharoṣṭhī script, and tentatively with the Dharmaguptaka sect. Available evidence also indicates that the first Buddhist missions to Khotan were carried out by the Dharmaguptaka sect, and used a Kharoṣṭhī-written Gāndhārī. However, there is evidence that other sects and traditions of Buddhism also used Gāndhārī, and evidence that
1024-618: A force of 70,000 but were defeated by the smaller Chinese force. Chinese chronicles relate battles between the Kushans and the Chinese general Ban Chao . The Yuezhi retreated and paid tribute to the Chinese Empire. The regions of the Tarim Basin were all ultimately conquered by Ban Chao . Later, during the Yuánchū period (AD 114–120), the Kushans sent a military force to install Chenpan, who had been
1152-582: A hostage among them, as king of Kashgar . Several Kushan fortresses are known, particularly in Bactria , which were often rebuilt on top of Hellenistic fortifications, as in Kampir Tepe . They are often characterised by arrow-shaped loopholes for archers. Kushan rulers are recorded for a period of about three centuries, from circa 30 CE to circa 375 CE, until the invasions of the Kidarites . They ruled around
1280-516: A minority among Buddhist communities in Nepal , Malaysia , Indonesia and regions with Asian diaspora communities. As of 2010, the Mahāyāna tradition was the largest major tradition of Buddhism , with 53% of Buddhists belonging to East Asian Mahāyāna and 6% to Vajrayāna , compared to 36% to Theravada . According to Jan Nattier , the term Mahāyāna ("Great Vehicle") was originally an honorary synonym for Bodhisattvayāna (" Bodhisattva Vehicle"),
1408-401: A minority in India, Indian Mahāyāna was an intellectually vibrant movement, which developed various schools of thought during what Jan Westerhoff has been called "The Golden Age of Indian Buddhist Philosophy" (from the beginning of the first millennium CE up to the 7th century). Some major Mahāyāna traditions are Prajñāpāramitā , Mādhyamaka , Yogācāra , Buddha-nature ( Tathāgatagarbha ), and
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#17328527464241536-485: A new sect or order. A few of these texts often emphasize ascetic practices, forest dwelling, and deep states of meditative concentration ( samadhi ). Indian Mahāyāna never had nor ever attempted to have a separate Vinaya or ordination lineage from the early schools of Buddhism, and therefore each bhikṣu or bhikṣuṇī adhering to the Mahāyāna formally belonged to one of the early Buddhist schools. Membership in these nikāyas , or monastic orders, continues today, with
1664-429: A number of loosely connected book worshiping groups of monastics, who studied, memorized, copied and revered particular Mahāyāna sūtras. Schopen thinks they were inspired by cult shrines where Mahāyāna sutras were kept. Schopen also argued that these groups mostly rejected stupa worship, or worshiping holy relics. David Drewes has recently argued against all of the major theories outlined above. He points out that there
1792-526: A particularly important place for the study of Mahāyāna Buddhism. Mahāyāna spread from China to Korea , Vietnam , and Taiwan , which (along with Korea) would later spread it to Japan . Mahāyāna also spread from India to Myanmar , and then Sumatra and Malaysia . Mahāyāna spread from Sumatra to other Indonesian islands , including Java and Borneo , the Philippines , Cambodia , and eventually, Indonesian Mahāyāna traditions made it to China. By
1920-573: A possession of Kanishka or just beyond it). The Buddhist text Śrīdharmapiṭakanidānasūtra —known via a Chinese translation made in AD 472—refers to the conquest of Pataliputra by Kanishka. A 2nd century stone inscription by a Great Satrap named Rupiamma was discovered in Pauni , south of the Narmada river , suggesting that Kushan control extended this far south, although this could alternatively have been controlled by
2048-405: A pure land, and enthusiastically recommends the cult of the book, yet seems to know nothing of emptiness theory, the ten bhumis , or the trikaya , while another (the P'u-sa pen-yeh ching ) propounds the ten bhumis and focuses exclusively on the path of the bodhisattva, but never discusses the paramitas . A Madhyamika treatise ( Nagarjuna's Mulamadhyamika-karikas ) may enthusiastically deploy
2176-519: A result of royal courts sponsoring both Buddhism and Saivism . Sanderson argues that Vajrayāna works like the Samvara and Guhyasamaja texts show direct borrowing from Shaiva tantric literature . However, other scholars such as Ronald M. Davidson question the idea that Indian tantrism developed in Shaivism first and that it was then adopted into Buddhism. Davidson points to the difficulties of establishing
2304-470: A significant turning point in the development of a Mahāyāna tradition. The earliest Mahāyāna texts, such as the Lotus Sūtra , often use the term Mahāyāna as a synonym for Bodhisattvayāna , but the term Hīnayāna is comparatively rare in the earliest sources. The presumed dichotomy between Mahāyāna and Hīnayāna can be deceptive, as the two terms were not actually formed in relation to one another in
2432-457: A single unified movement, but scattered groups based on different practices and sutras. One reason for this view is that Mahāyāna sources are extremely diverse, advocating many different, often conflicting doctrines and positions, as Jan Nattier writes: Thus we find one scripture (the Aksobhya -vyuha ) that advocates both srávaka and bodhisattva practices, propounds the possibility of rebirth in
2560-468: A special letter (noted by scholars as an underlined s, [ s ]), which later is used interchangeably with s, suggesting an early change to a sound, likely the voiced dental fricative ð, and a later shift to z and then a plain s. The Middle Prakrits typically weakened th to dh, which later shifted to h. Kharoṣṭhī does not render the distinction between short and long vowels, so the details of that feature are not known. Linguistic evidence links some groups of
2688-474: A specific school or sect, Mahāyāna is a "family term" or a religious tendency, which is united by "a vision of the ultimate goal of attaining full Buddhahood for the benefit of all sentient beings (the 'bodhisattva ideal') and also (or eventually) a belief that Buddhas are still around and can be contacted (hence the possibility of an ongoing revelation)." Buddhas and bodhisattvas (beings on their way to Buddhahood) are central elements of Mahāyāna. Mahāyāna has
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#17328527464242816-571: A vastly expanded cosmology and theology , with various Buddhas and powerful bodhisattvas residing in different worlds and buddha-fields ( buddha kshetra ). Buddhas unique to Mahāyāna include the Buddhas Amitābha ("Infinite Light"), Akṣobhya ("the Imperturbable"), Bhaiṣajyaguru ("Medicine guru") and Vairocana ("the Illuminator"). In Mahāyāna, a Buddha is seen as a being that has achieved
2944-526: Is a calque of maha (great 大 ) yana (vehicle 乘 ). There is also the transliteration 摩诃衍那 . The term appeared in some of the earliest Mahāyāna texts, including Emperor Ling of Han 's translation of the Lotus Sutra. It also appears in the Chinese Āgamas , though scholars like Yin Shun argue that this is a later addition. Some Chinese scholars also argue that the meaning of the term in these earlier texts
3072-470: Is a term for a broad group of Buddhist traditions, texts , philosophies , and practices developed in ancient India ( c. 1st century BCE onwards). It is considered one of the three main existing branches of Buddhism, the others being Theravāda and Vajrayāna . Mahāyāna accepts the main scriptures and teachings of early Buddhism but also recognizes various doctrines and texts that are not accepted by Theravada Buddhism as original. These include
3200-506: Is also credited (along with Raja Dab ) for building the massive, ancient Fort at Bathinda ( Qila Mubarak ), in the modern city of Bathinda , Indian Punjab . The Kushans also had a summer capital in Bagram (then known as Kapisa), where the "Begram Treasure", comprising works of art from Greece to China, has been found. According to the Rabatak inscription, Kanishka was the son of Vima Kadphises,
3328-404: Is different from later ideas of Mahāyāna Buddhism. The origins of Mahāyāna are still not completely understood and there are numerous competing theories. The earliest Western views of Mahāyāna assumed that it existed as a separate school in competition with the so-called " Hīnayāna " schools. Some of the major theories about the origins of Mahāyāna include the following: The lay origins theory
3456-420: Is disagreement among scholars regarding this issue as well on the general relationship between Buddhism and Theism. The idea that Buddhas remain accessible is extremely influential in Mahāyāna and also allows for the possibility of having a reciprocal relationship with a Buddha through prayer, visions, devotion and revelations. Through the use of various practices, a Mahāyāna devotee can aspire to be reborn in
3584-502: Is evidence for the collaboration between Greek populations and the Kushans in the 2nd century AD. Apparently the main architect of the Kushan temple at Surkh Kotal was a Greek named Palamedes. A Greek inscription has been found which could be read as: ΔΙΑ ΠΑΛΑΜΕΔΟΥΣ, i.e. dia Palamedous , meaning "through or by Palamedes". This proves that Hellenistic populations still remained in Bactria up into
3712-485: Is known from only two inscriptions, especially the Rabatak inscription, and apparently never ruled), and seemingly Vima Takto. Kujula Kadphises was the great-grandfather of Kanishka. Vima Takto (Ancient Chinese: 閻膏珍 Yangaozhen ) is mentioned in the Rabatak inscription (another son, Sadashkana, is mentioned in an inscription of Senavarman, the King of Odi). He was the predecessor of Vima Kadphises, and Kanishka I. He expanded
3840-664: Is mostly dominated by various branches of Mahāyāna Buddhism. Paul Williams has noted that in this tradition in the Far East, primacy has always been given to the study of the Mahāyāna sūtras. Beginning during the Gupta (c. 3rd century CE–575 CE) period a new movement began to develop which drew on previous Mahāyāna doctrine as well as new Pan-Indian tantric ideas. This came to be known by various names such as Vajrayāna (Tibetan: rdo rje theg pa ), Mantrayāna, and Esoteric Buddhism or "Secret Mantra" ( Guhyamantra ). This new movement continued into
3968-507: Is no actual evidence for the existence of book shrines, that the practice of sutra veneration was pan-Buddhist and not distinctly Mahāyāna. Furthermore, Drewes argues that "Mahāyāna sutras advocate mnemic/oral/aural practices more frequently than they do written ones." Regarding the forest hypothesis, he points out that only a few Mahāyāna sutras directly advocate forest dwelling, while the others either do not mention it or see it as unhelpful, promoting easier practices such as "merely listening to
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4096-501: Is seen as being the superior spiritual path by Mahāyānists, over and above the paths of those who seek arhatship or "solitary buddhahood" for their own sake ( Śrāvakayāna and Pratyekabuddhayāna ). Mahāyāna Buddhists generally hold that pursuing only the personal release from suffering i.e. nirvāṇa is a smaller or inferior aspiration (called " hinayana "), because it lacks the wish and resolve to liberate all other sentient beings from saṃsāra (the round of rebirth ) by becoming
4224-533: The Afridi Pashtuns in the 19th century. Georg Morgenstierne claimed that Tirahi is "probably the remnant of a dialect group extending from Tirah through the Peshawar district into Swat and Dir ". Nowadays, it must be entirely extinct and the region is now dominated by Iranian languages brought in by later migrants, such as Pashto . Among the modern day Indo-Aryan languages still spoken today, Torwali shows
4352-562: The Brahmi script , such as the Mathura inscription of the statue of Vima Kadphises , refer to the Kushan Emperor as [REDACTED] [REDACTED] [REDACTED] , Ku-ṣā-ṇa ("Kushana"). Some later Indian literary sources referred to the Kushans as Turushka , a name which in later Sanskrit sources was confused with Turk , "probably due to the fact that Tukharistan passed into the hands of
4480-473: The Dardic languages with Gandhari. The Kohistani languages , now all being displaced from their original homelands, were once more widespread in the region and most likely descend from the ancient dialects of the region of Gandhara. The last to disappear was Tirahi , still spoken some years ago in a few villages in the vicinity of Jalalabad in eastern Afghanistan, by descendants of migrants expelled from Tirah by
4608-668: The Dharmaguptaka nikāya being used in East Asia, and the Mūlasarvāstivāda nikāya being used in Tibetan Buddhism . Therefore, Mahāyāna was never a separate monastic sect outside of the early schools. Paul Harrison clarifies that while monastic Mahāyānists belonged to a nikāya, not all members of a nikāya were Mahāyānists. From Chinese monks visiting India, we now know that both Mahāyāna and non-Mahāyāna monks in India often lived in
4736-483: The Dharmaguptaka ). Because of such evidence, scholars like Paul Harrison and Paul Williams argue that the movement was not sectarian and was possibly pan-buddhist. There is no evidence that Mahāyāna ever referred to a separate formal school or sect of Buddhism, but rather that it existed as a certain set of ideals, and later doctrines, for aspiring bodhisattvas. The "forest hypothesis" meanwhile states that Mahāyāna arose mainly among "hard-core ascetics , members of
4864-646: The East Asian Madhymaka (by Kumārajīva ) and East Asian Yogacara (especially by Xuanzang ). Later, new developments in Chinese Mahāyāna led to new Chinese Buddhist traditions like Tiantai , Huayen , Pure Land and Chan Buddhism ( Zen ). These traditions would then spread to Korea , Vietnam and Japan . Forms of Mahāyāna Buddhism which are mainly based on the doctrines of Indian Mahāyāna sutras are still popular in East Asian Buddhism , which
4992-485: The Gupta Empire , until the invasion of the Kidarites destroyed the last remains of Kushan rule. The Kushan religious pantheon is extremely varied, as revealed by their coins that were made in gold, silver, and copper. These coins contained more than thirty different gods, belonging mainly to their own Iranian, as well as Greek and Indian worlds as well. Kushan coins had images of Kushan Kings, Buddha, and figures from
5120-842: The Hellenistic culture of Bactria. They adopted the Greek alphabet to suit their own language (with the additional development of the letter Þ "sh", as in "Kushan") and soon began minting coinage on the Greek model. On their coins they used Greek language legends combined with Pali legends (in the Kharoshthi script), until the first few years of the reign of Kanishka. After the middle of Kanishka's reign, they used Kushan language legends (in an adapted Greek script), combined with legends in Greek (Greek script) and legends in Prakrit (Kharoshthi script). Interestingly there
5248-720: The Kharoṣṭhī script, compared to Brahmic scripts used by other Prakrits. Gāndhārī is an early Middle Indo-Aryan language – a Prakrit – with unique features that distinguish it from all other known Prakrits. Phonetically, it maintained all three Old Indo-Aryan sibilants – s, ś and ṣ – as distinct sounds where they fell together as [s] in other Prakrits, a change that is considered one of the earliest Middle Indo-Aryan shifts. Gāndhārī also preserves certain Old Indo-Aryan consonant clusters, mostly those involving v and r. In addition, intervocalic Old Indo-Aryan th and dh are written early on with
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5376-495: The Kushan monk Lokakṣema began translating the first Buddhist sutras into Chinese. The earliest of these translations show evidence of having been translated from Gāndhārī. It is also known that manuscripts in the Kharoṣṭhī script existed in China during this period. Kushan Empire The Kushan Empire ( c. 30 – c. 375 AD) was a syncretic empire formed by
5504-661: The Kushan prince of Khalchayan with artificially deformed skulls , a practice well attested in nomadic Central Asia. Some of the Khalchayan sculptural scenes are also thought to depict the Kushans fighting against the Sakas . In these portrayals, the Yuezhis are shown with a majestic demeanour, whereas the Sakas are typically represented with side-whiskers, and more or less grotesque facial expressions. The Chinese first referred to these people as
5632-641: The Kushano-Sasanian Kingdom in the areas of Sogdiana , Bactria, and Gandhara. In the 4th century, the Guptas , another Indian dynasty, also pressed from the east. The last of the Kushan and Kushano-Sasanian kingdoms were eventually overwhelmed by invaders from the north, known as the Kidarites , and later the Hephthalites . Chinese sources describe the Guìshuāng ( 貴霜 , Old Chinese : *kuj-s [s]raŋ ), i.e.
5760-640: The Madhyamaka theory of emptiness ( śūnyatā ), the Vijñānavāda ("the doctrine of consciousness" also called "mind-only"), and the Buddha-nature teaching. While initially a small movement in India, Mahāyāna eventually grew to become an influential force in Indian Buddhism . Large scholastic centers associated with Mahāyāna such as Nalanda and Vikramashila thrived between the 7th and 12th centuries. In
5888-509: The Mahāsāṃghika tradition. This is defended by scholars such as Hendrik Kern , A.K. Warder and Paul Williams who argue that at least some Mahāyāna elements developed among Mahāsāṃghika communities (from the 1st century BCE onwards), possibly in the area along the Kṛṣṇa River in the Āndhra region of southern India. The Mahāsāṃghika doctrine of the supramundane ( lokottara ) nature of
6016-459: The Mahāyāna sūtras and their emphasis on the bodhisattva path and Prajñāpāramitā . Vajrayāna or Mantra traditions are a subset of Mahāyāna which makes use of numerous tantric methods Vajrayānists consider to help achieve Buddhahood . Mahāyāna also refers to the path of the bodhisattva striving to become a fully awakened Buddha for the benefit of all sentient beings, and is thus also called
6144-690: The Pala era (8th century–12th century CE), during which it grew to dominate Indian Buddhism. Possibly led by groups of wandering tantric yogis named mahasiddhas , this movement developed new tantric spiritual practices and also promoted new texts called the Buddhist Tantras . Philosophically, Vajrayāna Buddhist thought remained grounded in the Mahāyāna Buddhist ideas of Madhyamaka, Yogacara and Buddha-nature. Tantric Buddhism generally deals with new forms of meditation and ritual which often makes use of
6272-564: The Western Satraps . In the East, as late as the 3rd century AD, decorated coins of Huvishka were dedicated at Bodh Gaya together with other gold offerings under the "Enlightenment Throne" of the Buddha, suggesting direct Kushan influence in the area during that period. Coins of the Kushans are found in abundance as far as Bengal , and the ancient Bengali state of Samatata issued coins copied from
6400-832: The Yuezhi confederation, an Indo-European nomadic people of possible Tocharian origin, who migrated from northwestern China (Xinjiang and Gansu) and settled in ancient Bactria. The founder of the dynasty, Kujula Kadphises , followed Iranian and Greek cultural ideas and iconography after the Greco-Bactrian tradition and was a follower of the Shaivite sect of Hinduism . Two later Kushan kings, Vima Kadphises and Vasudeva II , were also patrons of Hinduism. The Kushans in general were also great patrons of Buddhism , and, starting with Emperor Kanishka, they employed elements of Zoroastrianism in their pantheon. They played an important role in
6528-519: The Yuezhi in the Bactrian territories in the early 1st century. It spread to encompass much of what is now Tajikistan , Uzbekistan , Afghanistan , Pakistan , Eastern Iran and Northern India , at least as far as Saketa and Sarnath , near Varanasi , where inscriptions have been found dating to the era of the Kushan emperor Kanishka the Great . The Kushans were most probably one of five branches of
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#17328527464246656-738: The earlier Buddhist texts . Broadly speaking, Mahāyāna Buddhists accept the classic Buddhist doctrines found in early Buddhism (i.e. the Nikāya and Āgamas ), such as the Middle Way , Dependent origination , the Four Noble Truths , the Noble Eightfold Path , the Three Jewels , the Three marks of existence and the bodhipakṣadharmas (aids to awakening). Mahāyāna Buddhism further accepts some of
6784-485: The school of Dignaga and Dharmakirti as the last and most recent. Major early figures include Nagarjuna , Āryadeva , Aśvaghoṣa , Asanga , Vasubandhu , and Dignaga . Mahāyāna Buddhists seem to have been active in the Kushan Empire (30–375 CE), a period that saw great missionary and literary activities by Buddhists. This is supported by the works of the historian Taranatha . The Mahāyāna movement (or movements) remained quite small until it experienced much growth in
6912-426: The western Turks in the seventh century". According to John M. Rosenfield , Turushka , Tukhāra or Tukhāra are variations of the word Tokhari in Indian writings. Yet, according to Wink, "nowadays no historian considers them to be Turkish-Mongoloid or "Hun", although there is no doubt about their Central-Asian origin." Some traces remain of the presence of the Kushans in the area of Bactria and Sogdiana in
7040-412: The "Bodhisattva Vehicle" ( Bodhisattvayāna ). Mahāyāna Buddhism generally sees the goal of becoming a Buddha through the bodhisattva path as being available to all and sees the state of the arhat as incomplete. Mahāyāna also includes numerous Buddhas and bodhisattvas that are not found in Theravada (such as Amitābha and Vairocana ). Mahāyāna Buddhist philosophy also promotes unique theories, such as
7168-421: The 1st century AD had been given as an explanation for the migration of Indians from the Indian Subcontinent toward Southeast Asia according to proponents of a Greater India theory by 20th-century Indian nationalists . However, there is no evidence to support this hypothesis. The Rabatak inscription , discovered in 1993, confirms the account of the Hou Hanshu, Weilüe , and inscriptions dated early in
7296-432: The 1st century AD, the Kujula Kadphises sent an army to the Tarim Basin to support the city-state of Kucha , which had been resisting the Chinese invasion of the region, but they retreated after minor encounters. In the 2nd century AD, the Kushans under Kanishka made various forays into the Tarim Basin , where they had various contacts with the Chinese. Kanishka held areas of the Tarim Basin apparently corresponding to
7424-412: The 1st century of the Common Era. The Middle Prakrit phonetic features are the weakening of intervocalic consonants: degemination and voicing, such as the shift of OIA * k to g . The most rapid loss was the dentals, which started to disappear completely even before the late period as with * t > ∅ as in * pitar > piu ; in contrast, retroflex consonants were never lost. There is also evidence of
7552-456: The 2nd-1st century BC, where they had displaced the Sakas , who moved further south. Archaeological structures are known in Takht-i Sangin , Surkh Kotal (a monumental temple), and in the palace of Khalchayan . On the ruins of ancient Hellenistic cities such as Ai-Khanoum , the Kushans are known to have built fortresses. Various sculptures and friezes from this period are known, representing horse-riding archers, and, significantly, men such as
7680-594: The Buddha is sometimes seen as a precursor to Mahāyāna views of the Buddha. Some scholars also see Mahāyāna figures like Nāgārjuna , Dignaga , Candrakīrti , Āryadeva , and Bhavaviveka as having ties to the Mahāsāṃghika tradition of Āndhra. However, other scholars have also pointed to different regions as being important, such as Gandhara and northwest India. The Mahāsāṃghika origins theory has also slowly been shown to be problematic by scholarship that revealed how certain Mahāyāna sutras show traces of having developed among other nikāyas or monastic orders (such as
7808-447: The Buddhism practiced in China , Indonesia , Vietnam , Korea , Tibet , Mongolia and Japan is Mahāyāna Buddhism. Mahāyāna can be described as a loosely bound collection of many teachings and practices (some of which are seemingly contradictory). Mahāyāna constitutes an inclusive and broad set of traditions characterized by plurality and the adoption of a vast number of new sutras , ideas and philosophical treatises in addition to
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#17328527464247936-415: The Chinese continued to call them Yuezhi . Gradually wresting control of the area from the Scythian tribes, the Kushans expanded south into the region traditionally known as Gandhara (an area primarily in Pakistan 's Pothowar and Khyber Pakhtunkhwa region) and established twin capitals in Begram and Charsadda , then known as Kapisa and Pushklavati respectively. The Kushans adopted elements of
8064-596: The Dardic languages, whereas all the Indo-Aryan languages have replaced that term with reflexes of bhaginī . Until 1994, the only Gāndhāri manuscript available to the scholars was a birch bark manuscript of a Buddhist text, the Dharmapāda , discovered at Kohmāri Mazār near Hotan in Xinjiang in 1893 CE. From 1994 on, a large number of fragmentary manuscripts of Buddhist texts, seventy-seven altogether, were discovered in eastern Afghanistan and Western Pakistan. These include: Mahayana Buddhist Pure Land sūtras were brought from Gandhāra to China as early as 147 CE, when
8192-422: The Dharmaguptaka sect also used Sanskrit at times. It is true that most manuscripts in Gāndhārī belong to the Dharmaguptakas, but virtually all schools — inclusive Mahāyāna — used some Gāndhārī. Von Hinüber (1982b and 1983) has pointed out incompletely Sanskritised Gāndhārī words in works heretofore ascribed to the Sarvāstivādins and drew the conclusion that either the sectarian attribution had to be revised, or
8320-452: The Gaofu ( Kabul ) region. He also defeated the whole of the kingdoms of Puda ( Paktiya ) and Jibin ( Kapisha and Gandhara ). Qiujiuque (Kujula Kadphises) was more than eighty years old when he died. His son, Yangaozhen [probably Vema Tahk (tu) or, possibly, his brother Sadaṣkaṇa ], became king in his place. He defeated Tianzhu [North-western India] and installed Generals to supervise and lead it. The Yuezhi then became extremely rich. All
8448-402: The Great , fourth Kushan king, lasted for about 23 years from c. AD 127. Upon his accession, Kanishka ruled a huge territory (virtually all of northern India), south to Ujjain and Kundina and east beyond Pataliputra, according to the Rabatak inscription: In the year one, it has been proclaimed unto India, unto the whole realm of the governing class, including Koonadeano (Kaundiny, Kundina ) and
8576-400: The Greek culture of the Hellenistic Kingdoms, becoming at least partly Hellenised . The great Kushan emperor Vima Kadphises , father of Kanishka , embraced Shaivism , a sect of Hinduism , as surmised by coins minted during the period. The following Kushan emperors represented a wide variety of faiths including Buddhism , Zoroastrianism and Hindu Shaivism . The rule of the Kushans linked
8704-489: The Hellenic kingdom of Greco-Bactria (in northern Afghanistan and Uzbekistan) around 135 BC. The displaced Greek dynasties resettled to the southeast in areas of the Hindu Kush (in present-day Afghanistan and Pakistan) and the Indus basin (in present-day Pakistan and India), occupying the western part of the Indo-Greek Kingdom . In South Asia , Kushan emperors regularly used the dynastic name ΚΟϷΑΝΟ ("Koshano") on their coinage. Several inscriptions in Sanskrit in
8832-732: The Indo-Aryan and Iranian pantheons. Greek deities, with Greek names are represented on early coins. During Kanishka's reign, the language of the coinage changes to Bactrian (though it remained in Greek script for all kings). After Huvishka, only two divinities appear on the coins: Ardoxsho and Oesho (see details below). The Iranian entities depicted on coinage include: Representation of entities from Greek mythology and Hellenistic syncretism are: The Indic entities represented on coinage include: Mah%C4%81y%C4%81na Mahāyāna ( / ˌ m ɑː h ə ˈ j ɑː n ə / MAH -hə- YAH -nə ; Sanskrit : महायान , pronounced [mɐɦaːˈjaːnɐ] , lit. ' Great Vehicle ' )
8960-401: The Kanishka era (incept probably AD 127), that large Kushan dominions expanded into the heartland of northern India in the early 2nd century AD. Lines 4 to 7 of the inscription describe the cities which were under the rule of Kanishka, among which six names are identifiable: Ujjain , Kundina , Saketa , Kausambi , Pataliputra , and Champa (although the text is not clear whether Champa was
9088-488: The Kushan Empire into the northwest of South Asia. The Hou Hanshu says: "His son, Yangaozhen [probably Vema Tahk (tu) or, possibly, his brother Sadaṣkaṇa], became king in his place. He defeated Tianzhu [North-western India] and installed Generals to supervise and lead it. The Yuezhi then became extremely rich. All the kingdoms call [their king] the Guishuang [Kushan] king, but the Han call them by their original name, Da Yuezhi." Vima Kadphises (Kushan language: Οοημο Καδφισης)
9216-555: The Kushan Empire." The earliest documented ruler, and the first one to proclaim himself as a Kushan ruler, was Heraios . He calls himself a " tyrant " in Greek on his coins, and also exhibits skull deformation. He may have been an ally of the Greeks, and he shared the same style of coinage. Heraios may have been the father of the first Kushan emperor Kujula Kadphises. The Chinese Book of Later Han chronicles then gives an account of
9344-523: The Kushan era, and also explains how the Greek alphabet could have been applied to the Bactrian language. The Kushans "adopted many local beliefs and customs, including Zoroastrianism and the two rising religions in the region, the Greek cults and Buddhism ". From the time of Vima Takto , many Kushans started adopting aspects of Buddhist culture, and like the Egyptians, they absorbed the strong remnants of
9472-616: The Kushans, as one of the five aristocratic tribes of the Yuezhi . Many scholars believe that the Yuezhi were a people of Indo-European origin. A specifically Tocharian origin of the Yuezhi is often suggested. An Iranian , specifically Saka origin, has also been suggested by some scholars. The Yuezhi were described in the Records of the Great Historian and the Book of Han as living in
9600-614: The Mahāyāna." Evidence of the name "Mahāyāna" in Indian inscriptions in the period before the 5th century is very limited in comparison to the multiplicity of Mahāyāna writings transmitted from Central Asia to China at that time. Based on archeological evidence, Gregory Schopen argues that Indian Mahāyāna remained "an extremely limited minority movement – if it remained at all – that attracted absolutely no documented public or popular support for at least two more centuries." Likewise, Joseph Walser speaks of Mahāyāna's "virtual invisibility in
9728-477: The Yuezhi and said they established the Kushan Empire, although the relationship between the Yuezhi and the Kushans is still unclear. Ban Gu 's Book of Han tells us the Kushans (Kuei-shuang) divided up Bactria in 128 BC. Fan Ye 's Book of Later Han "relates how the chief of the Kushans, Ch'iu-shiu-ch'ueh (the Kujula Kadphises of coins), founded by means of the submission of the other Yueh-chih clans
9856-509: The ancient regions held by the Yüeh-zhi , the possible ancestors of the Kushan. There was Kushan influence on coinage in Kashgar , Yarkand , and Khotan . According to Chinese chronicles, the Kushans (referred to as Da Yuezhi in Chinese sources) requested, but were denied, a Han princess, even though they had sent presents to the Chinese court. In retaliation, they marched on Ban Chao in AD 90 with
9984-404: The archaeological record until the fifth century". Schopen also sees this movement as being in tension with other Buddhists, "struggling for recognition and acceptance". Their "embattled mentality" may have led to certain elements found in Mahāyāna texts like Lotus sutra , such as a concern with preserving texts. Schopen, Harrison and Nattier also argue that these communities were probably not
10112-524: The beginning of the common era . Jan Nattier has noted that some of the earliest Mahāyāna texts, such as the Ugraparipṛccha Sūtra use the term "Mahāyāna", yet there is no doctrinal difference between Mahāyāna in this context and the early schools . Instead, Nattier writes that in the earliest sources, "Mahāyāna" referred to the rigorous emulation of Gautama Buddha 's path to Buddhahood. Some important evidence for early Mahāyāna Buddhism comes from
10240-571: The best evidence available to be in 150) until the succession of Vasudeva I about thirty years later. His rule was a period of retrenchment and consolidation for the Empire. In particular he devoted time and effort early in his reign to the exertion of greater control over the city of Mathura. Vasudeva I (Kushan: Βαζοδηο "Bazodeo", Chinese: 波調 "Bodiao") was the last of the "Great Kushans". Named inscriptions dating from year 64 to 98 of Kanishka's era suggest his reign extended from at least AD 191 to 225. He
10368-485: The city of Ozeno (Ozene, Ujjain ) and the city of Zageda ( Saketa ) and the city of Kozambo ( Kausambi ) and the city of Palabotro ( Pataliputra ) and as far as the city of Ziri-tambo ( Sri-Champa ), whatever rulers and other important persons (they might have) he had submitted to (his) will, and he had submitted all India to (his) will. His territory was administered from two capitals: Purushapura (now Peshawar in northwestern Pakistan ) and Mathura , in northern India. He
10496-601: The closest linguistic affinity possible to Niya , a dialect of Gāndhārī. Initial identification of a distinct language occurred through study of one of the Buddhist āgamas , the Dīrghāgama , which had been translated into Chinese by Buddhayaśas ( Chinese : 佛陀耶舍 ) and Zhu Fonian ( Chinese : 竺佛念 ). The now dominant hypothesis on the propagation of Buddhism in Central Asia goes back to 1932 when E. Waldschmidt remarked that
10624-602: The coinage of Kanishka I, although probably only as a result of commercial influence. Coins in imitation of Kushan coinage have also been found abundantly in the eastern state of Orissa . In the West, the Kushan state covered the Pārata state of Balochistan , western Pakistan , Afghanistan , Kyrgyzstan , Tajikistan , Uzbekistan , and Turkmenistan . Turkmenistan was known for the Kushan Buddhist city of Merv . Northward, in
10752-700: The course of its history, Mahāyāna Buddhism spread from South Asia to East Asia , Southeast Asia and the Himalayan regions . Various Mahāyāna traditions are the predominant forms of Buddhism found in China , Korea , Japan , Taiwan , Singapore , Vietnam , Philippines , and Malaysia . Since Vajrayāna is a tantric form of Mahāyāna, Mahāyāna Buddhism is also dominant in Tibet , Mongolia , Bhutan , and other Himalayan regions. It has also been traditionally present elsewhere in Asia as
10880-732: The dominant form of Buddhism in Tibet , in surrounding regions like Bhutan and in Mongolia . Esoteric elements are also an important part of East Asian Buddhism where it is referred to by various terms. These include: Zhēnyán ( Chinese : 真言, literally "true word", referring to mantra), Mìjiao (Chinese: 密教; Esoteric Teaching), Mìzōng (密宗; "Esoteric Tradition") or Tángmì (唐密; "Tang (Dynasty) Esoterica") in Chinese and Shingon , Tomitsu, Mikkyo , and Taimitsu in Japanese. Few things can be said with certainty about Mahāyāna Buddhism in general other than that
11008-415: The fifth century . Very few manuscripts have been found before the fifth century (the exceptions are from Bamiyan ). According to Walser, "the fifth and sixth centuries appear to have been a watershed for the production of Mahāyāna manuscripts." Likewise it is only in the 4th and 5th centuries CE that epigraphic evidence shows some kind of popular support for Mahāyāna, including some possible royal support at
11136-447: The fifth century, Mahāyāna Buddhism and its institutions slowly grew in influence. Some of the most influential institutions became massive monastic university complexes such as Nalanda (established by the 5th-century CE Gupta emperor, Kumaragupta I ) and Vikramashila (established under Dharmapala c. 783 to 820) which were centers of various branches of scholarship, including Mahāyāna philosophy. The Nalanda complex eventually became
11264-640: The forest dwelling ( aranyavasin ) wing of the Buddhist Order", who were attempting to imitate the Buddha's forest living. This has been defended by Paul Harrison, Jan Nattier and Reginald Ray . This theory is based on certain sutras like the Ugraparipṛcchā Sūtra and the Mahāyāna Rāṣṭrapālapaṛiprcchā which promote ascetic practice in the wilderness as a superior and elite path. These texts criticize monks who live in cities and denigrate
11392-599: The forest life. Jan Nattier's study of the Ugraparipṛcchā Sūtra, A few good men (2003) argues that this sutra represents the earliest form of Mahāyāna, which presents the bodhisattva path as a 'supremely difficult enterprise' of elite monastic forest asceticism. Boucher's study on the Rāṣṭrapālaparipṛcchā-sūtra (2008) is another recent work on this subject. The cult of the book theory , defended by Gregory Schopen , states that Mahāyāna arose among
11520-559: The formation of the Kushan empire based on a report made by the Chinese general Ban Yong to the Chinese Emperor c. AD 125 : More than a hundred years later [than the conquest of Bactria by the Yuezhi], the prince [ xihou ] of Guishuang ( Badakhshan ) established himself as king, and his dynasty was called that of the Guishuang (Kushan) King. He invaded Anxi (Indo-Parthia), and took
11648-407: The fourth century, Chinese monks like Faxian (c. 337–422 CE) had also begun to travel to India (now dominated by the Guptas ) to bring back Buddhist teachings, especially Mahāyāna works. These figures also wrote about their experiences in India and their work remains invaluable for understanding Indian Buddhism. In some cases Indian Mahāyāna traditions were directly transplanted, as with the case of
11776-415: The grandson of Sadashkana, and the great-grandson of Kujula Kadphises. Kanishka's era is now generally accepted to have begun in 127 on the basis of Harry Falk's ground-breaking research. Kanishka's era was used as a calendar reference by the Kushans for about a century, until the decline of the Kushan realm. Huvishka (Kushan: Οοηϸκι, "Ooishki") was a Kushan emperor from the death of Kanishka (assumed on
11904-479: The grasslands of eastern Xinjiang and northwestern part of Gansu , in the northwest of modern-day China, until their King was beheaded by the Xiongnu (匈奴) who were also at war with China, which eventually forced them to migrate west in 176–160 BC. The five tribes constituting the Yuezhi are known in Chinese history as Xiūmì (休密), Guìshuāng (貴霜), Shuāngmǐ (雙靡), Xìdùn (肸頓), and Dūmì (都密). The Yuezhi reached
12032-454: The highest kind of awakening due to his superior compassion and wish to help all beings. An important feature of Mahāyāna is the way that it understands the nature of a Buddha, which differs from non-Mahāyāna understandings. Mahāyāna texts not only often depict numerous Buddhas besides Sakyamuni , but see them as transcendental or supramundane ( lokuttara ) beings with great powers and huge lifetimes. The White Lotus Sutra famously describes
12160-478: The ideas found in Buddhist Abhidharma thought. However, Mahāyāna also adds numerous Mahāyāna texts and doctrines, which are seen as definitive and in some cases superior teachings. D.T. Suzuki described the broad range and doctrinal liberality of Mahāyāna as "a vast ocean where all kinds of living beings are allowed to thrive in a most generous manner, almost verging on a chaos". Paul Williams refers to
12288-517: The importance of dharmabhanakas (preachers, reciters of these sutras) in the early Mahāyāna sutras. This figure is widely praised as someone who should be respected, obeyed ('as a slave serves his lord'), and donated to, and it is thus possible these people were the primary agents of the Mahāyāna movement. Early Mahayana came directly from " early Buddhist schools " and was a successor to them. The earliest textual evidence of "Mahāyāna" comes from sūtras ("discourses", scriptures) originating around
12416-568: The kingdom of Shan shan as well as in Bamiyan and Mathura . Still, even after the 5th century, the epigraphic evidence which uses the term Mahāyāna is still quite small and is notably mainly monastic, not lay. By this time, Chinese pilgrims, such as Faxian (337–422 CE), Xuanzang (602–664), Yijing (635–713 CE) were traveling to India, and their writings do describe monasteries which they label 'Mahāyāna' as well as monasteries where both Mahāyāna monks and non-Mahāyāna monks lived together. After
12544-501: The kingdoms call [their king] the Guishuang [Kushan] king, but the Han call them by their original name, Da Yuezhi. In the 1st century BC, the Guishuang (Ch: 貴霜) gained prominence over the other Yuezhi tribes, and welded them into a tight confederation under commander Kujula Kadphises. The name Guishuang was adopted in the West and modified into Kushan to designate the confederation, although
12672-411: The kingdoms of Puda [Paktiya] and Jibin [Kapisha and Gandhara]. Qiujiuque [Kujula Kadphises] was more than eighty years old when he died." These conquests by Kujula Kadphises probably took place sometime between AD 45 and 60 and laid the basis for the Kushan Empire which was rapidly expanded by his descendants. Kujula issued an extensive series of coins and fathered at least two sons, Sadaṣkaṇa (who
12800-560: The largest and most influential Buddhist center in India for centuries. Even so, as noted by Paul Williams, "it seems that fewer than 50 percent of the monks encountered by Xuanzang (Hsüan-tsang; c. 600–664) on his visit to India actually were Mahāyānists." Over time Indian Mahāyāna texts and philosophy reached Central Asia and China through trade routes like the Silk Road , later spreading throughout East Asia . Over time, Central Asian Buddhism became heavily influenced by Mahāyāna and it
12928-498: The lifespan of the Buddha as immeasurable and states that he actually achieved Buddhahood countless of eons ( kalpas ) ago and has been teaching the Dharma through his numerous avatars for an unimaginable period of time. Furthermore, Buddhas are active in the world, constantly devising ways to teach and help all sentient beings. According to Paul Williams, in Mahāyāna, a Buddha is often seen as "a spiritual king, relating to and caring for
13056-476: The loss of a distinction between aspirates and plain stops as well, which is unusual in the Indo-Aryan languages . In Central Asian Gāndhārī, there is often confusion in writing nasals with homorganic stops; it is unclear if this might represent assimilation of the stop or the appearance of prenasalized consonants to the phonetic inventory. Gāndhārī grammar is difficult to analyse; endings were eroded not only by
13184-414: The loss of final consonants and cluster simplification of all Prakrits but also by the apparent weakening of final vowels "'to the point that they were no longer differentiated'". Nonetheless, there was still at least a rudimentary system of grammatical case . Verbal forms are highly restricted in usage due to the primary usage of longer texts to translations of religious documents and the narrative nature of
13312-475: The main impulse behind Mahāyāna as the vision which sees the motivation to achieve Buddhahood for sake of other beings as being the supreme religious motivation. This is the way that Atisha defines Mahāyāna in his Bodhipathapradipa . As such, according to Williams, "Mahāyāna is not as such an institutional identity. Rather, it is inner motivation and vision, and this inner vision can be found in anyone regardless of their institutional position." Thus, instead of
13440-643: The names quoted in the Chinese Dīrghāgama (T. 1), which had been translated by the avowedly Dharmaguptaka monk Buddhayaśas (who also translated the Dharmaguptakavinaya ), were not rendered from Sanskrit, but from a then undetermined Prākrit also found in the Khotan Dharmapada . In 1946, Bailey identified this Prākrit, which he named Gāndhārī, as corresponding to the language of most Kharoṣṭhī inscriptions from Northwestern India. Since this time,
13568-464: The personal nirvana of the arhats , but they reject this goal and remain in saṃsāra to help others out of compassion. According to eighth-century Mahāyāna philosopher Haribhadra , the term "bodhisattva" can technically refer to those who follow any of the three vehicles, since all are working towards bodhi (awakening) and hence the technical term for a Mahāyāna bodhisattva is a mahāsattva (great being) bodhisattva . According to Paul Williams,
13696-429: The rhetoric of emptiness without ever mentioning the bodhisattva path, while a Yogacara treatise ( Vasubandhu's Madhyanta-vibhaga-bhasya ) may delve into the particulars of the trikaya doctrine while eschewing the doctrine of ekayana . We must be prepared, in other words, to encounter a multiplicity of Mahayanas flourishing even in India, not to mention those that developed in East Asia and Tibet. In spite of being
13824-454: The same era. Among the earliest and most important references to Mahāyāna are those that occur in the Lotus Sūtra (Skt. Saddharma Puṇḍarīka Sūtra ) dating between the 1st century BCE and the 1st century CE. Seishi Karashima has suggested that the term first used in an earlier Gandhāri Prakrit version of the Lotus Sūtra was not the term mahāyāna but the Prakrit word mahājāna in
13952-468: The same monasteries side by side. It is also possible that, formally, Mahāyāna would have been understood as a group of monks or nuns within a larger monastery taking a vow together (known as a " kriyākarma ") to memorize and study a Mahāyāna text or texts. The earliest stone inscription containing a recognizably Mahāyāna formulation and a mention of the Buddha Amitābha (an important Mahāyāna figure)
14080-510: The same time as the Western Satraps , the Satavahanas , and the first Gupta Empire rulers. ...the prince [elavoor] of Guishuang, named thilac [Kujula Kadphises], attacked and exterminated the four other xihou. He established himself as king, and his dynasty was called that of the Guishuang [Kushan] King. He invaded Anxi [Indo-Parthia] and took the Gaofu [Kabul] region. He also defeated the whole of
14208-637: The seagoing trade of the Indian Ocean with the commerce of the Silk Road through the long-civilized Indus Valley . At the height of the dynasty, the Kushans loosely ruled a territory that extended to the Aral Sea through present-day Uzbekistan , Afghanistan , Pakistan and northern India . The loose unity and comparative peace of such a vast expanse encouraged long-distance trade, brought Chinese silks to Rome , and created strings of flourishing urban centers. Rosenfield notes that archaeological evidence of
14336-493: The sense of mahājñāna (great knowing). At a later stage when the early Prakrit word was converted into Sanskrit, this mahājāna , being phonetically ambivalent, may have been converted into mahāyāna , possibly because of what may have been a double meaning in the famous Parable of the Burning House , which talks of three vehicles or carts (Skt: yāna ). In Chinese , Mahāyāna is called 大乘 ( dàshèng, or dàchéng ), which
14464-556: The spread of Buddhism to Central Asia and China, ushering in a period of relative peace for 200 years, sometimes described as " Pax Kushana ". The Kushans possibly used the Greek language initially for administrative purposes but soon began to use the Eastern Iranian Bactrian language . Kanishka sent his armies north of the Karakoram mountains. A direct road from Gandhara to China remained under Kushan control for more than
14592-622: The sutra, or thinking of particular Buddhas, that they claim can enable one to be reborn in special, luxurious ' pure lands ' where one will be able to make easy and rapid progress on the bodhisattva path and attain Buddhahood after as little as one lifetime." Drewes states that the evidence merely shows that "Mahāyāna was primarily a textual movement, focused on the revelation, preaching, and dissemination of Mahāyāna sutras , that developed within, and never really departed from, traditional Buddhist social and institutional structures." Drewes points out
14720-410: The sutras but seem to parallel changes in other Prakrits. The lexicon of Gāndhārī is also limited by its textual usage; it is still possible to determine unusual forms, such as Gāndhārī forms that show commonalities with forms in modern Indo-Aryan languages of the area, notably some groups of the Dardic languages . An example is the word for sister, which is a descendant of Old Indo-Aryan svasṛ- as in
14848-469: The tacit dogma "Gāndhārī equals Dharmaguptaka" is wrong. Conversely, Dharmaguptakas also resorted to Sanskrit. Starting in the first century of the common era, there was a large trend toward a type of Gāndhārī which was heavily Sanskritized. In general terms, Gāndhārī is a Middle Prakrit, a term for middle-stage Middle Indo-Aryan languages. It only begins to show the characteristics of the Late Prakrits in
14976-453: The texts translated by the Indoscythian monk Lokakṣema in the 2nd century CE, who came to China from the kingdom of Gandhāra . These are some of the earliest known Mahāyāna texts. Study of these texts by Paul Harrison and others show that they strongly promote monasticism (contra the lay origin theory), acknowledge the legitimacy of arhatship , and do not show any attempt to establish
15104-508: The three bodies ( trikāya ) of a Buddha developed to make sense of the transcendental nature of the Buddha. This doctrine holds that the "bodies of magical transformation" ( nirmāṇakāyas ) and the "enjoyment bodies" ( saṃbhogakāya ) are emanations from the ultimate Buddha body, the Dharmakaya , which is none other than the ultimate reality itself, i.e. emptiness or Thusness . The Mahāyāna bodhisattva path ( mārga ) or vehicle ( yāna )
15232-438: The vehicle of a bodhisattva seeking buddhahood for the benefit of all sentient beings. The term Mahāyāna (which had earlier been used simply as an epithet for Buddhism itself) was therefore adopted at an early date as a synonym for the path and the teachings of the bodhisattvas. Since it was simply an honorary term for Bodhisattvayāna , the adoption of the term Mahāyāna and its application to Bodhisattvayāna did not represent
15360-475: The visualization of Buddhist deities (including Buddhas, bodhisattvas, dakinis , and fierce deities ) and the use of mantras. Most of these practices are esoteric and require ritual initiation or introduction by a tantric master ( vajracarya ) or guru . The source and early origins of Vajrayāna remain a subject of debate among scholars. Some scholars like Alexis Sanderson argue that Vajrayāna derives its tantric content from Shaivism and that it developed as
15488-625: The world", rather than simply a teacher who after his death "has completely 'gone beyond' the world and its cares". Buddha Sakyamuni 's life and death on earth are then usually understood docetically as a "mere appearance", his death is a show, while in actuality he remains out of compassion to help all sentient beings. Similarly, Guang Xing describes the Buddha in Mahāyāna as an omnipotent and almighty divinity "endowed with numerous supernatural attributes and qualities". Mahayana Buddhologies have often been compared to various types of theism (including pantheism ) by different scholars, though there
15616-670: The year 22 (the Sanchi inscription of "Vaksushana" – i.e., Vasishka Kushana) and year 28 (the Sanchi inscription of Vasaska – i.e., Vasishka) of a possible second Kanishka era. Following territorial losses in the west ( Bactria lost to the Kushano-Sasanians ), and in the east (loss of Mathura to the Gupta Empire ), several "Little Kushans" are known, who ruled locally in the area of Punjab with their capital at Taxila : Vasudeva II (270 – 300), Mahi (300 – 305), Shaka (305 – 335) and Kipunada (335 – 350). They probably were vassals of
15744-408: Was a Kushan emperor from around AD 95–127, the son of Sadashkana and the grandson of Kujula Kadphises, and the father of Kanishka I, as detailed by the Rabatak inscription. Vima Kadphises added to the Kushan territory by his conquests in Bactria. He issued an extensive series of coins and inscriptions. He issued gold coins in addition to the existing copper and silver coinage. The rule of Kanishka
15872-551: Was a major source for Chinese Buddhism. Mahāyāna works have also been found in Gandhāra , indicating the importance of this region for the spread of Mahāyāna. Central Asian Mahāyāna scholars were very important in the Silk Road Transmission of Buddhism . They include translators like Lokakṣema (c. 167–186), Dharmarakṣa (c. 265–313), Kumārajīva (c. 401), and Dharmakṣema (385–433). The site of Dunhuang seems to have been
16000-565: Was first proposed by Jean Przyluski and then defended by Étienne Lamotte and Akira Hirakawa. This view states that laypersons were particularly important in the development of Mahāyāna and is partly based on some texts like the Vimalakirti Sūtra , which praise lay figures at the expense of monastics. This theory is no longer widely accepted since numerous early Mahāyāna works promote monasticism and asceticism. The Mahāsāṃghika origin theory , which argues that Mahāyāna developed within
16128-723: Was found in the Indian subcontinent in Mathura , and dated to around 180 CE. Remains of a statue of a Buddha bear the Brāhmī inscription: "Made in the year 28 of the reign of King Huviṣka , ... for the Blessed One, the Buddha Amitābha." There is also some evidence that the Kushan Emperor Huviṣka himself was a follower of Mahāyāna. A Sanskrit manuscript fragment in the Schøyen Collection describes Huviṣka as having "set forth in
16256-460: Was the centerpoint of the major civilizations". While much philosophy, art, and science was created within its borders, the only textual record of the empire's history today comes from inscriptions and accounts in other languages, particularly Chinese. The Kushan Empire fragmented into semi-independent kingdoms in the 3rd century AD, which fell to the Sasanians invading from the west and establishing
16384-696: Was the last great Kushan emperor, and the end of his rule coincides with the invasion of the Sasanians as far as northwestern India, and the establishment of the Indo-Sasanians or Kushanshahs in what is nowadays Afghanistan, Pakistan and northwestern India from around AD 240. Vāsishka was a Kushan emperor who seems to have had a 20-year reign following Kanishka II . His rule is recorded at Mathura , in Gandhara and as far south as Sanchi (near Vidisa ), where several inscriptions in his name have been found, dated to
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